The Pasuk says: “Judges and law enforcers you shall appoint in all your “gates”
who will judge fairly”.
Rashi explains that it means you must have Batei Dinim in all your settlements. The question is, why didn’t the Pasuk say it clearly, instead of using an unusual language for it? Usually, walled cities have several gates, i.e. Jerusalem old city. Is the obligation of having a Bais Din regimented by the number of gates, and if there’s no gates then there’s no requirement to have a Bais Din? Additionally, what is the Pasuk hinting us with the words: “your gates”?
Rav Levi Yitschok of Barditshov explains: While it is true, as we all know that Hashem sits in judgment of the people of Israel on Rosh Hashana, at which time He exercises His love as well as His mercy, there is still a need for justice being meted out down here on earth by human, i.e. mortal judges. Constantly a person is confronted to situations and people interference that require his judgement. De facto, a person becomes a busy Judge, whether with his acquaintances, neighbors or business contacts. The Pasuk is addressing each one of us that turns on a daily base as a judge, that the judges meting out justice on earth must also reflect the attribute of Mercy employed in the celestial spheres. When judges here on earth emulate the approach to the accused displayed in the celestial spheres, i.e. not to rush to judgement, and even when a person is guilty, not to fall for the natural human reaction, which is to hate that individual. A person must, in contrary, assume that there are reasons and “excuses” for his conduct. This does not make him right, but all too human. Who can stand and claim that he does not sin toward God and people, time and over? Who can claim he’s not falling for his evil penchant on a daily base? Then we can hope that, by taking this difficult step of judging others favorably, our own judgment on Rosh Hashana will also reflect this consideration shown to others who had fallen victim to their evil urge.
From the above, it is clear that – it is within our power, down here on earth to “open” the gates of loving kindness, the source of Hashem’s blessings for mankind. This is the reason that the Torah linked the dispensation of fair justice to “all your gates.” The Torah tells us that we ourselves must initiate the process of justice by giving anyone who appears to commit a wrong the benefit of the doubt, i.e. as the
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Talmud in Megillah 12 words it: ”man is measured by the yardstick he applies to others.”
The Zohar goes a step further and explains Hashem created the person with 2 eyes and 2 ears, one big and one small. The human tendency is to use the small eye to look at ourselves and the big eye to look at others. Meaning, the small eye has only a fraction of the sight capacity of the big eye. So, naturally a person sees himself as being perfect, as he cannot discern his own shortcomings, while judging others with the utmost severity, as he can see all their imperfections. The requirement is to invert that natural process and affix the big eye to look at ourselves and the small eye to look at others. This way, a person will never come to judge others as they’ll look perfect.
The Zohar continues: The reason the Pasuk mentions “your gates” is because the Pasuk refers to the very person’s gates: His eyes, his ears, his hands and his feet. The Pasuk says affix judges and guards at all your gates, in other words, watch what your eyes are seeing, watch what your ears are hearing, watch what your hands are taking, and watch where you’re going.
Now, even if a person succeeds with this monumental task, his tendency is to judge himself favorably, as he loves himself. Therefore, the next verses say: “You shall not judge unfairly: you shall show no partiality; you shall not take bribes, for bribes blind the eyes of the discerning and upset the plea of the just. Justice, justice shall you pursue”. In other words, don’t lie to yourself and find excuses for all your shortcomings. Otherwise, you’ll never be able to grow. In contrary, take responsibility of your actions, regret and apologize for your mistakes and this will strengthen your awareness in order to avoid you to sin in the future.
The Midrash emphasizes this notion by saying: “wicked are owned by their hearts while the Just governs his heart”. In other words, the wicked are slaves to their temptations, they’re so used to give in that even when their brain tells them it’s wrong, they cannot overcome their temptations.
The Pasuk in Tehilim (4: 1) says: “The wicked says, there is no God; They have dealt corruptly, they have done abominably; There is none that doeth good”. Explains the Vilna Gaon, the person that follows his evil penchant, will end up reneging Hashem, as the Yetzer Hara strategically and patiently draws the person there. The only person’s safe ground is in the rising and climbing so he can control his heart. As it says in Samuel (1: 26). “David said to his heart ..”, the Just controls and guides his emotions, as the Zohar teaches us, the Yetzer Hara resides in the heart. So next
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time you hear someone tell you, “I feel it in my heart” you know it’s time to take off. It is wiser to take advice from a Just person, as his heart is pure and burning with Hashem’s fire.
Don’t envy the wicked, as even if they seem to be enjoying their corrupt behavior, our Sages tell us Talmud Shabbat (11:), “the wicked know that their path will lead them to their perdition”, they follow their evil inclinations against their own will. They wished they could backtrack these years of giving into his heart temptation, but it’s too late!!!
The only way back from this abyss is: “Justice, justice shall you pursue”. Finally, be honest with yourself, you know what’s the right path and what Hashem is awaiting from you. DO IT!!!!

By Rabbi Shimon Fridmann – Din Torah Of North Miami Beach 305.399.0393 * [email protected]